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Consecration of Wokd and Thought.

Consecration of Wokd and Thought.

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Psalm xix. 14.

Let the words of my mouth, wnd the meditation of my heart, he accept-
ahle in Thy sight, Lord, my strength, and my redeemer.


Psalm xix. 14.

Let the words of my mouth, wnd the meditation of my heart, he accept-
ahle in Thy sight, Lord, my strength, and my redeemer.

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Published by: GLENN DALE PEASE on Apr 18, 2013
Copyright:Attribution Non-commercial


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COSECRATIO OF WOKD AD THOUGHT.BY HERY ROBERT REYOLDS, D.D.Psalm xix. 14.Let the words of my mouth, wnd the meditation of my heart, he accept-ahle in Thy sight, Lord, my strength, and my redeemer.As this Psalm is in all probability the production of David, and as modern criticism has not put its au-thorship in question, it reveals in a surprising waj'the sense which the great minstrel entertained of the majesty, beauty, comprehensiveness, and valueof the law of God. He was a child of nature, aman whose mind had long pondered the mysteryand majesty of creation. He had watched the stars,and waited for the dawn, while keeping his sheep inthe fields of Bethlehem. He, like every other Ori-ental, must at times have ''felt his heart secretlyenticed, when he saw the moon walking in herbrightness'' over the star-strewn plains of space.He must have heard from every side of him, echoesof the proud titles and sounding praise ofiered to thesun, and could hardly free himself from the thoughtCOSECRATIO OF WORD AD THOUGHT. 147of the personality of that great hero of the sky, whorejoiced as a strong man to run his race : yetthrough the high training of the law of God andthe blessed inspirations of the Almighty, Davidcould dare, high priest and poet of nature as he was,to laugh to scorn the pantheism of Egypt, the sun-worship of Elam, the adoration of the sky whichformed the basis of the worship of all the Aryantribes, and the mad rites of Baal and Ashtaroth, andto exclaim, " The heavens declare the glory of God,and the firmament sheweth His handywork;" "Inthem hast Thou set a tabernacle for the sym."' The Heavens,' those gods of the nations j ' theSun,' whose praises were sung in awful strains, whosefavour was being propitiated by varied sacrifices,
from the mountains of India to the wilds of Thrace,from the Euphrates to the cataracts of the ile, werefelt by the shepherd-boy and by the minstrel kingto be but the creatures, the messengers, and theministers of Jehovah.How much was involved in this language wemust go back to the age of David fitly to apprehend.Yet great, and dazzling, and sublime as were thesemanifestations of God, they were as nothing com-pared with another display of the character of Jeho-vah, which he then proceeds to celebrate. ThePsalmist declares the law of God to be more perfectthan the half-deified sun ; the statutes of God to bebrighter than the stars; and the judgments of Godfrom their righteousness and truth to be his own mostL a148 SERMO YIII. .costly possession. Such raptures about "the law of the Lord" do not look as though the very idea of "Jehovah" had only just been given to the world.Such enthusiasm for God's judgments and statutesis inerediblcj if, as some would have us believe, thefirst fragments of the Romance of the Pentateuchwere just then getting into circulation among thesons of the prophets. The Psalm reveals the mightyforce of great ideas that had been strong enoughfrom his childhood to shield the mind of David fromthe dominant and crushing paganism of the East,and witnesses to his deep faith in the revelation of the law and grace of God.It is a new utterance of David's profound andawful reverence for the law of God, that at the con-clusion of the noble prayer-song he should have said," Let the words of my mouth, and the meditationsof my heart, be acceptable in Thy sight, O Lord, mystrength, and my Redeemer :" for seldom have wordsbeen more worthy, seldom, if ever, have thoughtsbeen more profound and reverential, more fit to beoffered up to the Holy One, as an acceptable sacri-fice, a fragrant incense. The words of my text may
be regarded as the act of sacrifice and dedicationwhich David made of certain words which he had just fashioned for Jehovah's praise; and they maybe regarded as a comprehensive prayer, which in-cluded a large portion of David's life. Therefore weshall consider them in these two lights : — first, as anact of sacrifice, which men in these days also haveCOSECRATIO OF WORD AD THOUGHT. 149power to offer ; and secondly, as a prayer which mayinclude a large proportion of our lives.I. Let us consider the utterance of the text as anact of sacrifice and dedication to God which a devoutman may make of both words and thoughts. Inother words, a man may, like David, so order thewords of his mouth and the meditations of his heart,that they will prove to be an acceptable sacrifice. Iuse the word 'sacrifice,'' because the Psalmist does.employ in my text a term which perpetually recursin Leviticus and elsewhere, when the acceptance of a sacrifice is spoken of. God had appointed a seriesof ceremonial acts, which though they were notmorally beautiful, yet from their typical characterand their expression of the yearnings and petitionsof His worshippers, were " acceptable in His sight.^^It was not practically possible to keep the wholelaw of God. It was not within the range of humanendeavour to atone for transgression ; it was not pos-sible to ofier unto God sufficient expression of grati-tude for His mercies. But God had provided a wayin which man's great unutterable needs could find ex-pression. He accepted a ceremonial obedience, whichwas possible even to the minutest point of requiredobservance. He received the sin-oflfering of the greatday of atonement. He had respect to these sacrificesin virtue of the perfect submission to the Eternal Willwhich would be yielded by Him who would prove to be" the second Adam,'' the Son and Jehovah of David,the King-Priest after the order of Melchizedek.150 SERMO nil.

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